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authoritative exponent of Yaishnava tenets, has attempted to point out that it
contains many coincidences with and references to the New Testament. As
Dr. Muir has very justly observed, there is, no doubt a general resemblance
between the manner in which Krishna asserts his own divine nature, enjoins
devotion to his person and sets forth the Messing which will result to his votaries
from such worship on the one hand, and the language of the fourth Gospel on
the other. But the immediate introduction of the Bible into the explanation of
the Bhagavad Gita is at least premature. For though some of the parallels are
curious, the ethics and the religion of different peoples are not so different
from one mother that here and there coincidence should not be expected to
be found. Host of the verses cited exhibit no very close resemblance to Biblical
texts and a;& only such as might naturally have occurred spontaneously to an
Indian writer. And more particularly with regard to the doctrine of * faith*
bhakii may be a modern term, but waddhi, in much the same sense, is found
even in the hymns of the Eig Veda.
A striking example of the insufficiency of mere coincidence in name and
event, to establish a material connection between the legends of any two
reigioaSj is afforded by the narrative of Buddha's temptation as given in the
Lalita Vistara. In all such cases the metaphysical resemblance tends to prove
the identity of the religious idea in all ages of the world and among all races
of mankind; but any historical connection, in the absence of historical proofs is
purely hypothetical. The story of the Temptation in the fourth Chapter of
S. Matthew's Gospel, which was undergone after a long fast and before the
commencement of oar Lord's active ministry, is exactly paralleled by the cir-
cumstances of Buddha's victory over the assaults of the Evil One, after he had
completed his six years of penance and before he began his public career as a
national Reformer, Bat the Lalita Vistara is anterior in date to the Christian
revelation, and therefore cannot have borrowed from it ; while it is also certain
that the Buddhist legend can never have reached S. Matthew's ears; and there-
fore any connection between the two narratives is absolutely impossible. My
belief is that dl the supposed connection between Christ and Krishna is equally